Satrapi's Persepolis: The Degradation Of Women

At one of the lower social standing in Middle Eastern culture, the Iranian government uses many methods to keep women from climbing up the proverbial social ‘ladder’. The degradation of women through the entirety of Persepolis is seen when the author highlights how the rights of women are slowly taken away and the obvious superfluous reasoning behind it. Early on in the novel, it is decreed that all women must wear veils in order to, “protect women from all the potential rapists” (Satrapi 74). The government justified the unwarranted decree through the reasoning that, “Women’s hair emanates rays that excite men. That’s why women should cover their hair! If in fact it is really more civilized to go without the veil, then animals are more civilized than we are” (Satrapi 74). The government uses religion, one aspect of culture, as an excuse for women to cover their hair, and essentially, take away their freedom of expression and incite fear and undeserved
shame for choosing to go unveiled.
In order to keep those being oppressed from rebelling, the powerful may use media outlets or other aspects of culture to control the working class. According to Dobie, “. . . the bourgeoisie, . . . may glamorize the status quo in order to maintain a stable division of power and means” (84). Seen as a tool used by the bourgeoisie, media, literature, or art, observed from a Marxist view, is used by the government in most Middle Eastern texts, to ‘glamorize’ their situation to make the people's’ life seem better than it actually is. In Rooftops of Tehran, the Doctor discusses with Pasha the current state of the political system in Iran: “According to the media, Iran is a unified nation in service of the Kings of Kings: The Shahanshah Mohammed Reza Pahlavi” (Seraji 30). This view of course is only achieved because,“Most of the time the fact that the opposition even exists . . . is denied, or those groups are referred to as kharab-kars--subversive activist terrorist, and people who commit appalling acts in the name of politics” (Seraji 30). In this case the media denies that there is an any resistance to the government and labels the political activists as terrorist to keep the public uneducated about the injustice of the system. In Persepolis, after Marjane returns to Iran after eight long years, she comes home to see the advertisement of martyrs everywhere and street names changed to the names of martyrs. Marjane’s mother says, “. . . this afternoon on TV. I saw mothers who were claiming to be overjoyed and gratified by the deaths of their children. I can’t figure out if it’s faith or complete stupidity” (Satrapi 256). Marjane's father explains that it is a bit of both characteristics because for years people were made to believe that martyrs are living in “a five-star hotel in paradise” (Satrapi 256). The people whose children were killed do not understand why their children were sacrificed in a senseless war. To keep these grieving and angry parents from rebelling the government ‘glamorizes’ the status of martyr and makes it seem as if becoming one is an exalted accomplishment. The government uses its’ power to make the current system of governing seem to be the logical natural one, and traps the weaker class into a sense of identity and worth that the government wants them to hold; the one that keeps the citizens in check and the government in power.
Because of the deterministic economic standing and oppression by the powerful, as seen throughout the three texts, many Middle Easterners have a predilection towards communistic/socialistic ideals and develop a hatred for the powerful-all controlling West. This hatred is developed even further, in response to the reactions of fear and disgust that many Middle Easterners face in the West. In The Kite Runner, Amir runs into a large amount of trouble when trying to adopt Sohrab and get him out of his awful situation in Afghanistan. When consulting an ambassador about how to get over the adoption hurdles, Amir is strongly discouraged from adopting Afghan children and is instead advised to donate money or volunteer in a refugee camp instead (Hosseini 81). The fact that the American ambassador discouraged Amir from attempting to adopt Sohrab sends a message to Afghani people that America is seen as way above Afghanistan and American citizens should not trouble themselves with Afghans who are less important and not worth the trouble. This view, adopted by some Americans, leads many Afghans to develop a natural disliking towards the West.
The natural disliking then transforms into animosity because of the West’s role as ‘big brother’ in Middle Eastern dealings. Because of its location, the Middle East is a hotspot for those wanting access to oil. The countries that control the Middle East, therefore gain access to this very valuable and desirable natural resource. This makes the Middle East the victim stuck in the middle of the fight between Western countries for oil. As stated by Marjane’s father, in Persepolis, “As long as there is oil in the Middle East we will never have peace” (Satrapi 43). Oil is a huge political motivator and is desired by in every industrialized country. Iranians understand this and are bitter because of it after being hardened many long years of endless wars, bombings, and death over this resource.
Because the Shah controls the people and the means of production it can be inferred that those who control the Shah controls the oil production.
As a result, those who are interested in oil become very concerned and involved in the dealings of the Middle East. In Persepolis, Marjane’s father explains to a very naïve and confused Marjane that it was not God who chose the king. The comic the depicts a scene of how the father of the current Shah, who was once an illiterate low-ranking officer, came into power because of the British, who took advantage of his illiteracy, and used him to gain access to the oil by helping him become king (Satrapi 19-21). As said by the British to the king, “You just give us oil and we’ll take care of the rest” (Satrapi 21). The Iranians were completely aware that most Western countries strived to gain access to the precious oil and are resentful that their government leaders, because of their desire for power, became puppets for the West to control with zero regard towards the
citizens.
Grasping all the reasons why the Middle East does not view the West in a favorable manner sheds light on the negative tone many of the characters take when discussing their country’s affair with the West.. The idea that “the Shah is a dictator and the puppet of the West” with zero interest in the people’s wellbeing is a view that many Iranians believe and despise (Seraji 27). In Rooftops of Tehran, Pasha witnesses the trial of Golesorkhi, leader of a rebellious gang who tried to overtake the Shah and failed. Knowing that his trial was being publicized throughout all of Iran, Golesorkhi uses the opportunity to speak the truth: “This court is an illegal institution . . . The Shah is a tyrant, servant of the Americans, and puppet of the West . . . You, sir, may go to hell, . . Make sure he is identified everywhere as the crony of the greatest dictator alive” (Seraji 31-32). Golesorkhi, in this moment, represents the repressed desires of the oppressed people of Iran. His words not only represent the truth that Iranians believe about their government, but also showcases the negative view that the people have of the West.
Many citizens of Iran blame all of the death, destruction and oppression caused by the never-ending war with the West. This bitter tone can be found in Persepolis, when Marjane’s father explains what happened in Iran when Marjane was gone. He says, “This entire war was just a big setup to destroy both the Iranian and the Iraqi Armies. The former was the most powerful in the Middle East in 1980, and the latter represented a real danger to Israel. The West sold weapons to both camps and we, we were stupid enough to enter into this cynical game . . . eight years of war for nothing” (Satrapi 256)! This quote insinuates that the West may have played a part in the war to destroy both the Iranian and Iraqi armies for their benefit. This view is accepted by many bitter citizens of the Middle East because the power manipulation is very evident. The fact that nothing was gained from the war beside the destruction of two countries, Iraq and Iran, seems almost too coincidentally favorable to the West. A less powerful/weakened Middle East makes it easier for the West to get access to and control oil resources.
It is made clearly evident by looking at The Rooftops of Tehran by Mahbod Seraji, Persepolis by Marjane Satrapi, and The Kite Runner by Khaled Hosseini through Marxist lens, that because of the continual oppression by the government many Middle Easterner develop strong affliction towards capitalistic societies and gain a predilection towards a socialistic government. Especially in the current times, with the recent events of the Islamic ban, it is important to empathize and understand the people who come from these countries and why they may think a certain way about Western beliefs and values. It is through reading these books people can expand their knowledge and begin to understand the plights of many Middle Easterners who immigrate to European countries, in search of a better life away from the oppression and destruction of their countries.

Works Cited
Dobie, Ann B. “Marxist Criticism.” Theory into Practice: An Introduction to Literary Criticism,
3rd ed., Cengage Learning, 2012, pp. 79–96.
Eagleton, Terry. "Chapter 1: LITERATURE AND HISTORY." Marxism & Literary Criticism,
Routledge, 2002, pp. 1-18.
Hosseini, Khaled. The Kite Runner, Riverhead Books, 2003.
Putz, Kristine. "The Kite Runner From A Marxist Perspective." Minnesota English Journal,
Minnesota English Journal, 2015, pp. 1-6.
Satrapi, Marjane. Persepolis: The Story of a Childhood, Pantheon, 2003.
Seraji, Mahbod. Rooftops of Tehran, New American Library, 2009.